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Apologetic
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[1035] Plebs.
[1036] Morata.
[1037] Proseminatoribus.
[1038] Alibi.
[1039] Optimum.
[1040] There would seem to be a jest here; “æquus” is not only just but equal, i.e., “on a par with” others—in evil, of course, as well as good.
[1041] Inter nativos et factos. See above, c. ii., p. 131.
[1042] Summa responsionis.
[1043] Famulatoria mendicitas.
[1044] Vaccula.
[1045] Subegisse oculis, “reduced to his own eyesight.”
[1046] Byrsæ.
[1047] Magis obtinendus divinitati deputatur.
[1048] Fascias.
[1049] Hylas.
[1050] Rather murders of children and other kindred.
[1051] Æsculapius.
[1052] Tertullian does not correctly quote Pindar (Pyth. iii. 54–59), who notices the skilful hero’s love of reward, but certainly ascribes to him the merit of curing rather than killing: Αλλὰ κέρδει καὶ σοφία δέδεται ἔτραπεν καὶ κᾀκεῖνον ἁγάνορι μισθῷ χρυσὸς ἐν χερσὶν φανεὶς ἂνδῤ ἐκ θανάτου κομίσαι ἢδη ἀλωκότα· χερσὶ δ᾽ ἄρα Κρονίων ῥίψαις δἰ ἄμφοῖν ἀμπνοὰν στέρνων καθέλεν ὠκέως, αἴθων δὲ κεραυνὸς ἐνέσκιμψεν μόρον—“Even wisdom has been bound by love of gain, and gold shining in the hand by a magnificent reward induced even him to restore from death a man already seized by it; and then the son of Saturn, hurling with his hands a bolt through both, speedily took away the breath of their breasts, and the flashing bolt inflicted death” (Dawson Turner).
[1053] Tertullian does not follow the legend which is usually received. He wishes to see no good in the object of his hatred, and so takes the worst view, and certainly improves upon it. The “bestia” is out of reason. [He doubtless followed some copy now lost.]
[1054] Quasi non et ipsi.
[1055] Ariadne.
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